THE CATHOLIC VIEW y 



' ' f ^ OF THE 



PUBLIC SCHOOL QUESTION. 








Delivered in the Hal! of the Cooper Institute, 

SUNDAY EVENING, JANUARY 16, 1870. 



THE REV. THOMAS S. PRESTON. 



t:6r 



/ 

i^io |0rli: 

Bobert Coddington, Publislier, 366 Bov^ery. 

18 7 0. 






Entered accordiug to act of Congress, in the yearl-869,by 
EGBERT GODDINGTON", 
in the Clerk's Office of tlie District Court of the United States for the Southern 
District of New York, 



PREFATORY NOTE. 



The following lecture is only the substance of the 
discourse which I had the honor to give in the Cooper 
Institute on Sunday evening last. I have written it 
out from my memory of what I then said, for two im- 
portant reasons, — first, to avoid all possible misunder- 
standing of the Catholic view on so important a sub- 
ject ; and secondly, to put on record the arguments 
which I then brought before the American public. 
Many, also, who were not able to be present, may wish 
to know the nature of the claims which we address to 
that sense of justice which eminently belongs to our 
countrymen. The immediate occasion of the lecture 
is explained by the following correspondence. I take 
tills opportunity to thank the distinguished gentlemen 
who honored me by their consideration, the audience 
who received me with so much kindness, and the es- 
teemed members of my own congregation, to whom I 
feel myself largely indebted. 

T. S. P. 

New York, January 20, 1870. 



CIRCULAR 

ADDRESSED TO THE GENTLEMEN OF ST. ANN'S CHURCH, 



New York, December 23, 1869. 

Sir : — You are joolitely requested to attend a meet- 
ing of the gentlemen of St. Ann's Church, on next 
Sunday, the 26th mst., at half-past four o'clock P. M., 
at No. 48 Fourth Avenue, for the purpose of consid- 
ering the propriety of inviting Rev. Father Preston 
to deliver a lecture on the " Public School Question," 
in one of the public halls of this city, in the early part 
of January next. 

As the above question is one which agitates the 
public mind at present, and as the Catholic view of it 
is -generally misunderstood, and also misrepresented, 
it is of the utmost importance that our beloved pastor 
be invited by us to deliver a public lecture upon this 
question, in which he can set forth in his usual forci- 
ble, truthful, and temperate manner, the views of the 
Catholic Church upon education, and thus, if possible, 
remove some of the prejudices existing against us in 
the minds of our fellow-countrymen. 

Joseph F. Navarro. Hon. P. C. .Wright. 

Bme. Blanco. Robert O'Brien. 

C. A. Hubbard. D. M. Hildreth. 

John McCahill. G. S. Bedford, M. D. 

James Griffin. John Owens. 

James Dooley. Robert Coddington. 

Peter R. Lalor. P. Brophy. 

Joseph Quinn. David Anderson. 

Daniel Connolly. P. Garrick. 

Thomas Brennan. John McEwan. 

Augustine Keogh. James Boyle. 



LETTER OF THE COMMITTEE 

APPOINTED AT THE MEETING, DECEMBER 26te. 



New York, December 31, 1869. 
Rev. Thomas S. Preston. 

Beverend and dear Sir : — At a meeting of gentlemen belonging 
to St. Ann's parish, held Sunday the 26th instant, we were ap- 
pointed a Committee to request you in their behalf, to repeat your 
exposition of the Catholic view of the school question in one of the 
large halls of the city. The subject is one of such great- import- 
ance, and our position in the matter is so reasonable, that we 
are persuaded that the majority of our countrymen need only to 
have our arguments properly presented them. Believing that 
your able and temperate treatment of the subject will subserve 
the cause of truth, and do much to remove prejudice and misap- 
prehension, we have the honor to remain, with great respect. 
Very truly yours, J. F. Navarro, 

Robert O'Brien, 
0. A. Hubbard. 



REPLY. 

St. Ann's Church, l 

New York, January 2, 1810. ) 
Gentlemen: — I have received your letter, asking me to present 
before the public of New York the Catholic view of the school 
question. 

Feeliug with you the great importance of this question, I have 
considered it my duty to give in my own church a brief synopsis 
of the sentiments generally entertained in regard to it by 
Catholics. 

As you desire that I should treat the subject before a large 
audience, I accept your invitation, earnestly hoping that my hum- 
ble efforts may tend to the good of religion and the welfare of 
our beloved country. 

I will be at your service as soon as you can make the necessary 
arrangements. 

Faithfully your servant in Christ, 

Thomas S. Preston. 
Messrs. J. F. Navarro, Robert O'Brien, C A. Hubbard. 



LECTURE. 



Ladies and Gentlemen : — I need hardly state to you 
that the subject of which I am to speak to-night is 
of the highest importance to the welfare of the com- 
munity. Your kind presence here is a sufficient evi- 
dence that you realize the magnitude of the school 
question, and are anxious to give to it that attention 
which it deserves. The discussion of the question in 
private and public, by the press and by the pulpit, only 
proves how deeply interested are the citizens of this 
great commonwealth. And if there are some over- 
heated controversies which give expression to unkind 
and unbrotherly feeling, we attribute it rather to the 
excitement of the moment, than to any wish to be par- 
tial and unjust. It is one of the peculiarities of free- 
dom of speech, that words uttered do injustice to the 
heart which, after all the acrimony of conflict, loves to 
be guided by charity. It is better for the cause of 
truth that one should be too earnest than totally in- 
different. Many things are said against us as Catho- 
lics, which we are unwilling to credit to our opponents 
as if they really could mean what they say. For our 
own part we try never to forget the law of love which 
stands first upon the great tables of the divine sover- 



eignty ; and we would lament nothing so much as the 
breaking of the precious bond of brotherhood, which in 
this sacred land of liberty binds us all together in one. 
Silent be the mouth, and paralyzed be the right arm 
which here offends against true charity. 

The Constitution of the United States guarantees to 
every citizen the perfect freedom of religion ; and that 
great charter must fail and pass away ere any State 
can frame laws which abridge or take away that free- 
dom. We are here with different religions, free and 
equal before the law, all having the same rights, the 
same claim to civil protection. We pause not to in- 
quire how this state of division originated among those 
who call themselves Christians, nor if it be for the 
welfare of society. We may have our opinions upon 
that question ; but before the tribunals of justice, be- 
fore the bar of public opinion, each sect is free to seek 
its own privilege, to take all just measures to extend 
its own creed and to provide for its perseverance. We 
are bound to believe that all are good citizens, zealous 
for the welfare of our beloved country, and ready to 
hear the voice of reason. We must take facts as we 
find them, and look at the constituent parts of our 
great community as they are. We can only live in 
harmony by the exercise of mutual kindness, and a 
constant regard to the civil rights of others. He who 
tramples upon his neighbor, and seeks to take from 
him his rights, can never vindicate his own claims. 



He has given a blow to the very foundation of all 
liberty and order ; and if he take not heed the great 
temple will fall, and anarchy and strife take the place 
of peace and good-will. He who values not his 
brother's rights, how can he ask the world to respect 
his own ? 

I propose to speak of a question to-night which has 
unfortunately sometimes evoked the bitterness of con- 
troversy, and even stirred up the embers of bigotry 
and prejudice. I hope I shall be able to speak so as 
to satisfy many, while I trust in God I shall offend no 
one. To those who will reason calmly, who will in 
the spirit of kindness weigh our arguments, we will 
present in few words the view which Catholics take of 
the school question. Our claims shall be so just and 
our position so reasonable, that we confidently rely 
upon a favorable judgment before the bar of honest 
public opinion. 

As for those who, relying upon prejudice and the 
associations of childhood, are prepared to condemn us 
without a hearing, who need only know that any pro- 
position is Catholic, in order to denounce it, we have 
no hope to persuade them. Reason is given for 
naught to such as will not calmly listen to our argu- 
ments, and thereby refuse to admit us to the brother- 
hood of the great human family. We can only pray 
God to give them a better mind, and to convince them 
that in the narrow circle of their own self-will the 



10 

blind are leading the blind, where no fays of that 
divine light which illuminates the universe can reach 
their intellects. Stich men are for a day, and, like the 
insect which lives for its brief hour, are soon forgot- 
ten. He only, who has a fair and impartial mind, who 
is open to every influence of truth, can lift up his head 
ii^ the array of the noble and godlike, whose aspira- 
tions are ever for light and knowledge. He who 
never reasons, whose treasury of thought is filled with 
premises never examined, who holds to logical contra- 
dictions, who never draws the conclusions from princi- 
ples he professes, can be no patron of science, art, or 
religion. The blessed way of truth is closed against 
him by his own hand. 

We enter, then, upon the subject of our lecture with 
this earnest appeal to a reasonable judgment, and 
with great confidence in that fairness for which the 
American public are so honorably distinguished. 

We will endeavor clearly and briefly to set before 
you the Catholic view of the school question, with its 
grounds ; and secondly, will make reply to some of 
the principal objections which are urged against it. 

I. 

1. In the first place, there is a wide difference 
between us and our Protestant fellow-countrymen, in 
our conception of faith and the essentials of religion. 
We believe that the" whole of revelation was com- 



11 

municated to man in and through Jesus Christ, who 
has intrusted the Church with the office of keeping 
and teaching his gospel. We beheve that while man. 
may find out the truths of the natural order, he can 
never arrive at supernatural knowledge but by revela- 
tion ; and that to a revelation properly authenticated 
he is bound to submit. We hold also that the salva- 
tion of our race is due to the mercy of God, who was 
in no way bound by his justice to redeem us, when by 
sin we had lost our title to life eternal. We think, 
therefore, that he who would be saved, must accept 
the redemption provided, just as it is ; or rejecting it 
willfully, in whole or in part, be deprived of all i(s 
privileges. We do not leave the question of faith 
open to the individual mind ; we deliver a fixed and 
certain creed which has come from God, and which 
can therefore suffer no alteration ; and we consider this 
faith necessary to the highest good of the individual, 
and to the welfare of families and states. All come 
from him, and depend upon his bounty. All are pil- 
grims here to a better and endtiring country. 

We do not, in this place, argue any question be- 
tween us and Protestants, we are only stating the 
facts. There are some of them who agree with us 
very nearly on this point, while there are others who 
differ from us widely, and even assail our position as 
one of intolerance and exclusiveness. The principle 
of applying private judgment to the intrinsic credi- 



12 

bility of doctrines revealed, is one which in the pres- 
ent constitution of the human mind destroys the possi- 
hihty of any fixed behef. While we admit the supre- 
macy of reason in its own sphere, and are willing, to 
submit the proofs of our creed to rigid demonstration, 
we cannot allow that the word of God can be improv- 
ed upon, or set aside with any advance in human 
knowledge. 

2. Consistently, therefore, with such views we hold 
that the maintenance of our religion is of the highest 
importance, even of absolute necessity to the human 
race. We, as members of the human family, as citi- 
zens, as true philanthropists, can only labor for the pre- 
servation of the faith, and the extension of the Church 
to whose care it is committed. If we did not do this 
with the creed we maintain, we should be untrue to 
our highest convictions, and so traitors to God and to 
mankind. The Catholic Church in our view rep- 
. resents Christ, who is the fountain of light and life, as 
she is the instrumentality by which he teaches and 
sanctifies us. 

It needs no argument to establish that, with such a 
notion of religion, education becomes one of the most 
important functions of the ecclesiastical body, and that 
the priesthood which has been commissioned, as we be- 
lieve, to teach all nations, cannot discharge itself of its 
responsibilities in this regard. We do not see how re- 
ligion can be separated from education. To us it is an 



13 

impossibility. The Church has always given a clear 
statement of her own duty in this matter, and in days 
when there was no denial of her prerogative, there 
was no need of explanations. In our own day the Su- 
preme Head of the Church has many times spoken 
with clear definitions of the great questions which af- 
fect modern society. We quote from the forty-fifth, 
forty-sixth, forty-seventh, and forty-eighth sections of 
the Syllabus of Pope Pius IX., 1864, in which are *^ 
contained opinions declared contrary to the faith of 
Catholics : 

" The whole government of public schools in which 
the children of any Christian State are educated 
(Episcopal seminaries only being in some degree ex- 
cepted), may and ought to be given up to the civil 
power, and in such sort, that no right of interference 
by any other authority be recognized as to the man- 
agement of the schools, the regulation of the studies, 
the conferring of degrees, and the choice or approba- 
tion of the teachers. 

"Even in ecclesiastical seminaries, the method of 
studies to be adopted is subject to the decision of the 
State. 

"The best constitution of civil society requires that 
popular schools which are open to the children of 
every class, and public institutions in general which 
are devoted to teaching literature and science, and pro- 
viding for the education of youth, should be with- 



u 

drawn from all cauthority of the Churcli, and from all 
her directmg influence and mterference, and subjected 
to the complete control of the civil and political au- 
thority, so as to accord with the ideas of the rulers of 
the State, and the standard of opinions commonly 
adopted by the age. 

"Catholics may approve of that method of instruct- 
ing youth, which, while putting aside the Catholic 
faith and the Church's authority, looks exclusively, or 
at least chiefly, to the knowledge of natural things, 
and the ends of worldly social life." 

Taught, then, by the Head of our Church, and by the 
inspiration of our creed in the ages all along, we hold 
the direct contrary of these propositions condemned. 
We cannot give up to the State the management of 
education, nor relinquish a duty which we believe God 
himself has intrusted to us. With us faith is the 
great thing necessary, and every other end, however 
useful or honorable, is to be subordinated to this. 

The councils of our own national Church having in 
view the wants of our people, have earnestly recom- 
mended the establishment of Catholic schools which 
shall be under the direction of the pastors, and in all 
things subject to their supervision. And where this 
cannot be done, the priesthood are commanded to 
watch with unceasing care o^er the children of their 
flock, lest the snares of vice and irreligion entrap the 
guileless, and the seeds of infidelity be sown in the ■ 



15 

minds of youth. Here, though we are more exact 
and stringent in practice, we do not differ in prin- 
ciple from some other rehgious denominations who 
have spoken strongly upon this subject, and have 
urged the foundation of parochial schools within their 
communions. In the Catholic Church in all matters of 
faith and morals, we are a unit all over the wide 
world. The different pastors are all united in the re- 
cognition of their trust, the responsibility of the souls 
of the children whom God has placed under their 
charge. Their conviction is that of St. Paul, "Let a 
man look upon us as the ministers of Christ and the 
stewards of the mysteries of God. Here now it is re- 
quired among stewards that a man be found faithful." 
Christian parents also have their great and weighty 
office toward their own offspring. They must see to 
their rehgious education. Woe be to them if the}^ 
neglect this duty, for fearful will be their account 
before the Judge of all. No specious excuses will 
avail before his throne. 

3, With such views of faith and of our duty it is 
easy to see that the Public Schools, as they exist in 
our community, will not answer our purpose, and this 
for very convincing reasons. 

First, they cannot be absolutely non-sectarian. 
Religion cannot be eliminated from all studies in 
which so often the questions of faith and morals will 
arise, which demand from the teacher a decision. 



IG 

Even if the text-book do not give a positive opinion, 
the inteihgent pupil will ask for a solution of the 
many difficulties that arise, and the sentiments of his 
professor will go far to make up his conclusions. No 
man can be without a religious bias of some sort. A 
mind which is a sheet of white paper is an impossi- 
bility. And even prejudice and early associations in- 
fluence most men far more than perhaps they realize. 
We have also serious grounds of complaint against the 
text-books which many times have been in use. They 
have misrepresented our creed j and while giving 
false historical statements, have presented a wrong 
notion of our principles of morality. We believe that 
at this day, in our own State, the directors of Com- 
mon Schools are anxious to remedy this evil, and are 
disposed to exclude the text-books which attack our 
religion. Yet, with the utmost care, the school will 
have its religious bias, and the various authors who 
are adopted as standards, cannot, if they would, en- 
tirely disguise the sentiments which make up their 
convictions upon the highest and noblest questions. 
And, be it remembered, in a community where there 
are so many conflicting religious denominations, there 
can be no common ground on which all may meet. 
There are intelligent and influential sects who reject 
the divinity of Jesus Christ, the founder of Christiani- 
ty. There is no one point on which all agree. 

The use of the Bible in the schools is objected to by 



17 

many, and with reason, from their own point of view. 
Cathohcs do not accept the Protestant version. Prot- 
estants do not accept ours. Those who do not admit 
the authority of the Scriptures do not naturally wisli 
them to be read where their children are educated. 
There is no remedy for this difficulty. As far as our 
opinion goes, we have never regarded the reading of 
appropriate portions of the Bible as any great objec- 
tion in itself to our Public Schools, provided that it be 
done without comment, or attempts at interpretation. 
Formerly it was customary for the teacher to open the 
exercises of the day with prayer, in which very often 
he embodied his own notions of Scripture, and the 
peculiarities of his religious creed. To a great extent 
we believe that this practice has been renounced. 
Still in many ways the pupil will imbibe the opinions 
of those whom he respects, and from whom he expects 
to derive light in the arduous way of knowledge. It 
seems to us that no argument is needed to satisfy the 
honest mind of these truths, which are, after all, facts. 
The exclusion of the Bible would not render the Com- 
mon Schools satisfactory to us, for this alone would 
not make them non-sectarian. 

Secondly, we need something more than non-secta- 
rian schools if such could be found. Negations in 
religion and science do not suit us. We believe that 
religion cannot be separated from education. We are 
sure that the attempt to make such a separation will 



18 

lead to the production of a race of infidels. There are 
those who think that morality can be taught inde- 
pendently of any fixed faith, thus ignoring revealed 
religion altogether, and trusting to the lights of the 
natural order. We know that this cannot be done. 
The whole code of morality depends upon revealed 
faith, and cannot stand when positive creeds are de- 
stroyed. The explanation and application of the ten 
commandments involve many vexed questions among 
the various sects. And, let others think as they may, 
we cannot teach a morality which does not rest upon 
Jesus Christ as the Alpha and Omega, the beginning 
and ending of all truth. Eminent authorities, not 
Catholic, are with us on this question. We quote 
from the farewell address of Geo. Washington, whose 
honored name will, I trust, ever hold its place in the 
affections of our people : "Of all the dispositions and 
habits which lead to political prosperity, religion and 
morality are indispensable supports. In vain would 
that man claim the tribute of patriotism who should 
labor to subvert those great pillars of human happi- 
ness, these firmest props of the duties of men and 
citizens. The mere politician, equally with the pious 
man, ought to revere and cherish them. A volume 
could not trace all their connections with private and 
public felicity. Let it be simply asked. Where is the 
security for property, for reputation, for life, if the 
sense of religious obligations desert the oaths which 



19 

are the instruments of investigation in courts of jus- 
tice ? And let us with caution indulge the supposi- 
tion, that morality can he maintained without religion. 
Whatever may be conceded to the influence of refined 
education on minds of peculiar structure, reason and 
experience both forbid us to expect that national 
morality can prevail in exclusion of religious prin- 
ciple." 

With our convictions of duty, no schools will satisfy 
us but those in which we can teacli our religion ; open- 
ing its beauties upon the expanding mind from day to 
day, training the heart with the intellect, and preserv- 
ing the harmonies of science and faith. We do not 
believe in leaving the religious instincts to be per- 
verted, or in cultivating the understanding to the ex- 
pense of the duty we owe to our almighty Creator, 
and merciful Redeemer. We do not hold to educa- 
ting man as if he were the creature of time, and not 
the child of eternity. 

4. We cannot teach religion in the Public Schools, 
and we liave, in the present state of our society, no 
right to ask to do it. We desire to respect the rights 
of all others before the law which gives to us the 
shield of its protection. Hence we arc obliged to es- 
tablish schools of our own, where we can give a truly 
Christian training to our children. This, in great 
measure, we have done ; this we are bound to do to 
the fall extent of our abilities. No one, as far as we 



20 

know, questions our right to instruct the Cathohc com- 
munity, and to be faithful to our sense of duty in our 
own sphere. Thank God, our country guarantees to 
us this privilege, which no violence of political strife 
or religious animosity will take away, This inuch we 
prophesy. 

But the practical question of support comes up, and 
here while we present our just and reasonable claim, 
we meet with some unlocked for opposition. We 
hope we shall demonstrate that this opposition is un- 
just and anti- American. Let us take the city of New 
York alone for an example. Nearly half the popula- 
tion here belong to the Catholic Church, which certain- 
ly has one half of the children. In the report which 
was made in the spring of 1869, we find twenty-six 
parish schools established in the city, with an attend- 
ance of twenty thousand children. The annual expense 
for the support of these schools exceeded one hundred 
and four thousand dollars, while the value of school 
property held for this purpose of education amounted to 
over a million. This property was purchased by 
many sacrifices on the part of Catholic parents, while 
the sum necessary to maintain the schools has cost 
priest and people much care and anxious toil. Is it 
strange or wonderful that the State in its hall of legis- 
lation has recognized our claim for assistance, and has, 
in the American spirit of charity, come to our aid ? 

Now our position is this. It seems to be taken for 



21 

granted that the civil power should provide for the 
great charities of the body politic, that it should 
relieve distress and want, and extend its succor to the 
poor and ignorant. Education is one of these charities, 
and not the least in importance. To support the State 
in its beneficent mission large funds are raised by tax- 
ation. "We Catholics admit the propriety of this rule, 
and bear our share of the burden. Have we not, then, 
a just claim to our proportion of this fund ? We can- 
not use the Common Schools, because they answer not 
our end, nor satisfy our consciences. When we edu- 
cate children and pay our proportion of the tax, have 
we no right in justice to our share of the public 
money, which we, as well as others, have contributed ? 
We say, therefore, " either remove all taxes for educa- 
tion, or give to us our just share of the fund." We 
say that every religious denomination which has its 
own schools (and every one ought to be at liberty to 
have them), shall draw its proportion of the sum raised 
by general taxation, according to the number of children 
which it educates. That which is fair to one is fair to 
all, and it is better to settle upon a just and honorable 
basis the support of our schools, than to leave us to tem- 
porary aid from year to 3^ear, the very occasion of 
which gives rise to dissensions which do not tend to the 
harmony and quiet of the commonwealth. 

There are many who agree with us in this position. 
If they are not anxious to have denominational schools 



for themselves, they see the propriety of our demaiidg. 
Let men reason as they may, there is no other just 
and peaceful course in a State where there are different 
religions, and where the civil rights of each one must 
be respected. The very principle in question has been 
applied to our charitable institutions ; why not to our 
schools ? Eminent statesmen abroad have seen the 
necessity, if not justice, of our claims; and for their 
own countries have advocated the principles which we 
maintain. The governments of Europe almost with- 
out exception have seen the propriety of denomina- 
tional schools, as the only possible plan to secure har- 
mony and general education. We will do well to 
learn from their ^enlarged experience, as also from 
their broad statesmanship. 

Permit me to delay you here for a moment in order 
to present a brief account of the systems adopted in 
the different States of Europe. It seems to us that 
the very facts we shall produce will go very far in the 
way of advancing our thesis. 

" Germany," says Mr. Joseph Kay, of Trinity Col- 
lege, Cambridge, "will one day be lauded by all Eu- 
rope as the inventor of a system securing in the best 
possible manner, guidance by the greatest intelligence 
of the country, the cheapest manner of working, the 
fostering of local activity and local sympathies, and the 
cordial assistance of the ministers of religion. Disputes 
about separate or mixed schools are unheard of iu 



23 

Prussia, because every parish is left to please itself 
which kind it will adopt." 

One of the leading Roman Catholic Counselors of 
the Educational Bureau in Berlin assured me that 
they never experienced any difficulty upon this point. 
"We always,'"' he said, "encourage separate schools 
when possible, as we think religious instruction can 
be better promoted ia separate than in mixed schools; 
but, of course, we all think it better to have mixed 
schools than no schools at all ; and whei\ we cannot 
have separate schools, we are rejoiced to see the re- 
ligious sects uniting in the support of a mixed one. 
When mixed schools are decided on by the parochial 
committee, the teacher is elected by the most numer- 
ous of the two sects ; or if two teachers are required, 
one is elected by one sect, and the other by the other, 
and in this case each conducts the religious education 
of the children of his own sect. But when only*one 
teacher is elected, the children of those parents who 
differ from him in religious belief, are permitted to be 
taken from the school during the religious lessons, on 
condition that their parents make arrangements for 
their instruction by their own ministers."* This just 
and honorable principle is carried through the whole 
educational sj^stem of Prussia. 

" The Government," says the same authority we have 



♦Joseph Kay, quoted by Hon. Henry Barnard ia his work on National Edaca' 
Hon in Europe, p. 79. 



24 

quoted, " does not encourage the establishment of 
mixed schools, as they think that in such cases the re- 
ligious education of both parties, or at least of one of 
them, often suffers. If a mixed school is established 
in auy parish, and the teacher is chosen from the most 
numerous sect, and if the minor party becomes dis- 
contented or suspicious of the education given in the 
school, it is always at liberty to establish another 
school for itself; and it is this liberty of action 
which preserves the parishes where the mixed schools 
exist from all intestine troubles and religious quarrels, 
which are ever the most ungodly of disputes. In leav- 
ing the settlement of this matter to the parishes, the 
Government appears to have acted most wisely ; for in 
these religious questions any interference from without 
is sure to create alarm, suspicion, and jealousy, and 
cause the different parties to fly asunder instead of co- 
alescing. All that the Government does, is to say ; 
" You must provide sufficient school room, and a suffi- 
cient number of good teachers, but decide yourselves 
how you will do this." So the great difficulty arising 
from religious difference has been easily overcome. 

The consequence of these just provisions has been, 
not only the general satisfaction of the people, but a 
happy progress in education, which becomes almost 
universal throughout the kingdom. " In 1844 the 
Prussian people had established 23,646 schools, which 
were attended by 2,328,146 children, and were direct- 



25 

ed by 29,639 higWy educated teachers, of whom near- 
ly 28,000 were young professors who had obtained 
diplomas and certificates of character at the Normal 
Colleges. Could this magnificent result have been at- 
tained if the people, the clergy, and the government 
had not been at unity on this great question ?" * The 
Normal Colleges are widely dispersed throughout the 
country, and are conducted on the same fair and equita- 
ble principles. "In each province there are five or 
six of these institutions. In oach county there are gen- 
erally two. If the inhabitants of a county are composed 
of Catholics and Protestants in pretty equal proportions, 
one of these colleges is devoted to the education of 
the Catholic teachers, the other to that of llio Prot- 
estant. If nearly all the inhabitants of a county are 
of one faith, both of the Normal Colleges are devoted 
to the education of the teachers of this faith ; and the 
teachers of the minority are educated in one of the 
colleges of a neighboring county. There are only two 
Normal Colleges in Prussia, where Catholic and Protest- 
ant teachers are professedly educated together. The 
directors of these great institutions are chosen from 
among the clergy. The director of a Catholic college 
is chosen by the Catholic bishop of the province, in 
which the college is situated ; and the director of the 
Protestant college by the ecclesiastical authori^i'^', of 

* Nationctl Education in Europe, p, 104, 



26 

the Protestant Church ; subject, however, in both 
cases to the approbation of the Minister of Education in 
Berhn, who has the power of objecting, if an unsuit- 
able or injudicious choice is made." 

We proceed to notice briefly the laws of other 
European States upon this important subject. 

In Saxony " congregations of different religious per- 
suasions are allowed to establish schools in their circuit, 
and if no other school exists than one, so establish- 
ed, all the children of the circuit are bound to attend 
it ; they are not, however, required to take part in the 
religious instruction." 

In Wirtemberg, "if in a community of different re- 
ligious confessions, the minority comprises sixty fami- 
lies, they may claim the establishment and support of 
a school of their own confession, at the expense of the 
whole community. The expenses are paid by the 
whole community, and without regard to religion, by 
each individual in proportion to the amount of taxes 
paid by him." 

Austria is in the main a Catholic country, and yet 
we find within this vast empire the same respect paid 
to the different religious creeds as in Germany. 

The system of education is conducted by institutions 
of various ranks ; but in all, just regard is paid to the 
wishes of the communities. " The popular schools are 
inspected and directed by the parochial incumbent, 
who, with a view to this duty, is bound to receive in- 



27 

struction previous to his induction to a benefice in the 
system of scholastic management. He is required, at 
least twice a week, to examine and catechise the pu- 
pils, and to impart to them religious instruction. 
Where children of different creeds are intermixed in 
one school, religious instruction and catechisation are 
confined to the last hour of the morning and afternoon 
attendance, during which hour the non-Catholics are 
dismissed, to receive instruction from their respective 
pastors ; but where the number of non-Catholics is 
sufficiently great to support a separate school, the min- 
ister of that persuasion, whatever it may be, is charged 
exclusively with the same duties as, in the general 
schools, are imposed on the parish priest. To minis- 
ters of all professions an equal recourse is, by the terms 
of the ordinances, allowed to the aid of the poor fund, 
and of the grants from the government."* 

In Switzerland "each canton is divided into a cer- 
tain number of communes, or parishes, and each of 
these communes is obhged by law to furnish sufficient 
school room for the education of its children, and to 
provide a certain salary, the minimum of which is fixed 
by the cantonal government, and a house for each mas- 
ter it receives froir^ the l^ormal College of the canton, 
These communal schools are, in the majority of cases, 
conducted by masters chosen from the most numerous 

* ^atior^al Education, p. 327. 



28 

religious sect in the canton, unless there are sufficient 
numbers of the different religious bodies to require 
more than one school, when one school is conducted 
by a master belonging to one sect, and the other by a 
master chosen from a different sect. The children of 
those parents, who differ in religion from the master 
of the school, are permitted to absent themselves from 
the doctrinal lessons, and are required to obtain in- 
struction, in the doctrines of their own creed, from 
clergy of their own persuasion." 

Catholic France providing for the education of her 
people, in a system well elaborated and carefully man- 
aged, has in the same manner made allowance for re- 
ligious differences and the wishes of parents. I have 
before me a table of statistics made in 1837. At that 
time there were 56,812 primary schools set apart for 
the Catholics, 1,080 for the Protestant population, and 
115 for the Jews, while there were 1,831 mixed 
schools where all the children could be educated, due 
regard being paid to the d.octrines of their various 
creeds. 

"The number of the Catholic population being, in 
1843, over thirty-three millions, it follows that there 
was one primary school for every 581 Catholics. The 
Protestant population being one million, there was one 
primary school for every 1,018 Protestants. The rea- 
son why the proportion of schools for the Protestants 
is so small, is that very many of these children attend 



29 

the mixed schools. The number of Jews being 80,000, 
there was one school for every 6-95 Jews." 

We pass over those countries in Europe where there 
are scarcely any religious differences, to notice for a 
moment the system prevailing in Russia. 

"The ecclesiastical schools, which are among the 
oldest in the empire, constitute an important educa- 
tional agency in the State, not only as institutions for 
educating the clergy, but for elementary instruction 
generally. In respect to management, they are divided 
into two classes : those which belong to the Greek 
Church, under the holy Synod, and a committee of that 
body ; and those which belong to other forms of wor- 
ship, which are under the direction of the minister of 
the interior, and the consistory of each denomination. 
The ecclesiastical schools are of two grades. The 
higher seminaries are strictly theological schools, of 
which there are twenty-one belonging to the Greek 
Church, thirteen to the Catholic, fourteen to the Ar- 
menian, eight to the Lutheran, eleven to the Moham- 
medan, and two to the Jews, with over four thousand 
students. Besides these, there are elementary schools 
for the sons of the clergy, viz., 407 belonging to the 
Greek Church, 275 to other denominations, with over 
seventy thousand pupils in attendance."* 

We are sorry we can not show as fair a spirit in 

* National Education^ Barnard, p. 628. 



30 

the school system of England and Ireland. Yet, with 
all the prejudices that have prevailed since the Refor- 
mation, it seems to be regarded as settled, that the 
Government ought not to refuse aid to Catholic 
schools, nor to interfere with the liberty of con- 
science. The State offers aid towards the erection of 
school buildings, and gives assistance in other ways, 
from which the various religious denominations are 
not excluded. In 1851 there were 585 Catholic 
schools to about 18,000 connected with the Church of 
England. 

Ireland certainly has labored under a persistent 
persecution for which history has no parallel. "For 
nearly the whole of the last century, the G-overnment 
labored to promote Protestant education, and tolera- 
ted no other. Large grants of public money were 
voted for having children educated in the Protestant 
faith, while it was made a transportable offense in a 
Roman Catholic to act as a schoolmaster, or even as 
a tutor in a private family." England has expunged 
these laws from her statute book, but she has not 
yet quite wiped away the stain. The national system 
now in existence is an approach at least to justice, 
and an acknowledgment of past error. "This system 
knows no distinction of party or creed in the children 
to whom it proffers its blessing, and at the same 
time it guarantees to parents and guardians of all 
communions, according to the civil rights with which 



31 

the laws of the land invest them, the power deter- 
mining what religious instruction the children over 
whom they have authority shall receive."* 

Though this plan be less just than that of Prussia, 
and other nations of Europe, yet it is better, in our 
judgment, than the system of Common Schools here, 
from which every privilege of religious education is 
taken away. 

The State is willing to do something for the Chris- 
tian instruction of its children, while here we must 
consent to a divorce, in our view impossible, between 
knowledge and religion, or maintain schools at our 
own expense. 

We have also the authority of many eminent 
statesmen of our own country, who are with us on this 
question. Governor Seward, in his message of 1840, 
thus speaks: "The children of foreigners, found in 
great numbers in oiu* populous cities and towns, are 
too often deprived of the advantages of our system of 
public education, in consequence of prejudices arising 
from difference of religion or language. It ought 
never to be forgotten, that the public welfare is as 
deeply concerned in their education as in that of our own 
children. I do not hesitate, therefore, to recommend 
the establishment of schools in which they may be in- 
structed by teachers speaking the same -language 
with themselves, and professing the same faith." 

* National Education, pp. 678-9. 



32 

II. 

Having thus briefly stated the views of Cathohcs 
upon this very important subject, we proceed to no- 
tice some objections which are made against the 
ground we have taken. We are well persuaded that 
these objections, however sincere they may be, are not 
founded in reason. Our reply to them will, we hope 
be found satisfactory. And before we enter upon this 
department of our lecture, let us say that we speak 
with perfect frankness, and here disclose our whole 
mind, leaving nothing to be understood, and having 
no secret plans behind the scene to be carried out 
when the opportunity shall arise. We make this 
avowal because we are often accused of being crafty 
and designing, and of using arts to further the ends 
we propose. This accusation is, so far as we know, 
unjust. At least upon this great question we trust 
the community will believe that we are acting with 
perfect candor. 

1 . It is urged that by schools under Catholic control 
which shall be subsidized by the State, we wish to pro- 
pagate our religion. We freely admit that we do wish 
to preserve our faith, and to teach it to our children. 
But is this an objection? Have we not the right to do 
this ? Nay, ought not every religious denomination to- 
labor for its own extension, consistently with its prin- 
ciples? Will the public respect a communion that 
cares not for its own existence, and in which the great 



33 

principles of a creed lie so loosely that they are of no 
consequence ? Surely we cannot be blamed when 
thus we labor for that which seems to us the highest 
good of society. When we work in our own domain, 
and interfere not with the rights of others, are we not 
in honesty using the privilege guaranteed to us by the 
Constitution ? If we do nothing unlawful, if we violate 
no right of the State or family, nor go searching after 
children against the will of their parents, are we en- 
croaching upon the privilege of any citizen? Is it not 
true here that every religious denomination is equal 
before the law, and that there is no community pro- 
scribed by the civil power ? 

With our views of duty, if we did not seek to ex- 
tend our creed by all honorable means, and especially 
strive to educate our own children, we would be un- 
worthy citizens and useless members of the body 
politic. For he who has no conscience, or having the 
sense of right and wrong, trifles with it in practice, is 
too base to be a member of a brotherhood of free and 
enlightened men. 

In this respect we certainly do not differ from other 
Christian denominations, who desire to establish their 
own schools, and labor for the propagation of their own 
doctrines. 

2. A second objection argues that the State in recog- 
nizing by endowment our schools, would seem to favor 
a particular religion. But this argument is surely 
8 



34 

unsound. The State has nothing to do with religion ; 
it only recognizes the fact that there are so many chil- 
dren who belong to a particular communion, and gives 
to them their proportion of the fund which has been 
raised by taxation. Who compose the State, if not the 
people who are to be benefited by such a provision ? 
There are some speakers and writers who seem to con- 
sider us here as a foreign colony, and not a part of the 
great American commonwealth. We utterly object to 
this injustice ; for whether we are foreigners, or "to 
the manor born," we are all citizens of this republic, 
to which by solemn oath we have devoted ourselves, 
and with whose prosperity all our earthly interests are 
connected. This land is our only home this side the 
grave. 

And when the State gives equal aid to every child, 
no matter what may be his creed, where is the chance 
to favor any particular religion ? When every church 
stands on the same ground and enjoys the same privi- 
lege, where is the injustice or partiahty? 

A leading journal of this city, after admitting the 
European practice of denominational schools, objects to 
the system of supporting sectarian institutions by a 
common tax. The writer says : ' ' The people of this 
country will not have sectarianism in schools, and will 
not be publicly taxed to teach the doctrines of sects 
either to their own children, or the children of any- 
body else." 



35 

For what " people of this country" does this journal 
«peak ? It is certainly not the Catholic people ; for he 
wishes them to be taxed for schools which they can- 
not use, and then forced to support their own institu- 
tions besides. Is this equal to " taxation without rep- 
resentation," of which so much was said in the memo- 
rable days of 1776, or is it not? What does it sound 
like ? The Catholics, who form no insignificant portion 
of the American people, are willing to be taxed for sec- 
tarian schools, and there are many others who are of 
the same mind. Is not every religious society willing 
to be taxed for its own children ? 

It is all very well to say to us : " Here are the Com- 
mon Schools whose doors are open to you, as to all 
others ; enter in and enjoy their privileges." But sup- 
pose we cannot enter in without the violation of duty 
or conscience, from our point of view. Will they re- 
spond to us : " You have no right to have such a con- 
science ; and if you have, you must be the sufferer for 
it." If I have no right to have my conscience, then in 
what favored land shall man vindicate to himself re- 
ligious liberty ? We waste not your time with a reply 
to the unfairness of this species of persecution. 

"The people will not su]3port sectarian schools." 
When the States of Europe have seen the necessity of 
leaving the different religions of their subjects free, 
will the great American republic put shackles upon a 
large portion of its citizens, and tax them for a fund 



36 

which can be of no use to them? We have urged 
that the Common Schools are sectarian, that they do 
teach some shape of beUef, and that they cannot be 
absolutely without bias. If they taught no religion 
whatever, and were studiously to avoid the name of 
God or of Jesus Christ our Redeemer, they would in 
our sense be sectarian, for they would teach immo- 
rality, and so sap the foundations of our creed. We 
believe that schools where children are brought to- 
gether without the slightest religious influence to 
guide them, are nurseries of vice. We do not speak 
from conjecture, we speak from experience and posi- 
tive knowledge. It is, then, very unfair to say that the 
people will not have sectarian schools, and then to 
have schools which are capable of being made any- 
thing that the teachers or the local authorities desire 
them to be. If any church wishes to have the educa- 
tion of its own members, it has that right ; and that 
portion of the people can fully express its own will. 
We have heard it proposed to force all the children, of 
whatever creed, to go to the schools established by the 
State ; but we venture to assert that such an act of in- 
tolerance will never take place under the American 
flag. 

3. It is again urged against us that we wish to 
attack the Common School system which is dear to 
the memories and habits of our country ; and that if 
our claims be allowed, that system will fall. In an- 



37 

swer to this, we say ; First, that if our daim be just, it 
ought to be granted us. No one has a right to take 
away that which really belongs to another. Secondly, 
for ourselves we emphatically deny any hostility to 
the Public Schools. We do not wish them destroyed. 
If the people wish them to exist, they ought to exist, 
and we do not see how they can be touched. The 
education of our children in institutions of our own 
will surely not injure others. If other religious de- 
nominations desire schools of their own, they have the 
right to have them, and have the same privilege as we 
have. If they do not wish them, then they will natur- 
ally patronize the Common Schools. We do not see 
how the plan we propose can interfere with the wishes 
of the people properly expressed. If the common sys- 
tem cannot be sustained without forcing a large por- 
tion of the community against their will, and depriving 
us of our just rights, then in a land like ours, and, in 
fact, in any land, it ought to fall. As for any prac- 
tical difficulties that may arise in the consolidation of 
districts, or the changes that will be necessary when 
denominational schools are established, they will in 
time be easily arranged. They are not one-half so 
great as those which at present exist, and inflict injury 
upon a large portion of the population. It is quite 
well established here, that although the majority must 
rule, the minority shall never be oppressed or forced 
to submit to tyranny, if prejudice against the Catholic 



38 

religion should be the real motive for denying our 
children their part of the Educational Fund, would not 
the whole opposition to us amount to something like 
religious persecution ? We are quite satisfied, that if 
the Episcopalians, or Congregationalists, should unite in 
demanding separate schools, they would very soon ob- 
tain from the public their just demand. The journal- 
ist says, that the Common School system is the peculiar 
glory of our republic. We leave him to his own 
opinion upon this point, with full liberty. All we in- 
sist upon is, that it is palpably unjust to force it upon 
any large and respectable minority. It would be un- 
just in any form of government, even in a despotism ; 
it is still more so in this fair land of equal rights. 

4. It is again objected that our schools are behind 
the public institutions in the order of progress and lit- 
erary merit ; and that the State should have the 
power to inspect all the establishments which depend 
in any degree upon its charity. We reply, that it is 
quite possible that many of our parochial schools are 
not equal to those which enjoy the full patronage of 
the Government. But we have many disadvantages in 
our wa}^, and find it very difficult to raise the funds 
necessary to our great and increasing wants. Give us a 
little more time and seasonable help, and we will en- 
deavor not to fall below the high standard which we 
have admired in many, though by no n^eans in all, of 
our Common Schools, 



39 

As to the inspection which the State may wish to 
have over denominational institutions which are under 
its protection, we are wilhng to yield all the commu- 
nity may fairly require. The Legislature may appoint 
a committee to examine both the teachers and the 
schools, and to put us in competition with any others. 
They may thus be able to satisfy the public that we are 
truly executing our trust, and that the literary honor 
of America's sons and daughters shall not suffer in our 
hands. On equal terms we are willing to enter the 
lists of strife for distinction. " Let him that merits 
the prize, wear it." 

5. The last argument used against our claim, which 
we shall here notice, is that Catholicism is hostile to 
our free institutions, to the advances of science and 
art, and that we really wish to keep our people igno- 
rant. Therefore, it is the duty of the community to 
crowd us down and to draw away our children from 
such influence. 

If this were really so, it is a serious question whether, 
in a country like ours, it would Ije right to fight us 
with the strong hand of power. It would surely be 
better to combat us with argument, to seek to lead us 
to the truth by kindness, which ever is more potent 
than brute force. Truth cannot be put down by arbi- 
trary laws. Oppressed and driven to the earth, it 
will ever rise again. The American public are too 
fair to see any of its great brotherhood manacled for 
opinion's sake. 



40 

But we deny each and every part of the objection. 
CathoHcism is not hostile to our free institutions. We 
cherish love to country next to love to God. Have 
we not proved this in times past, in days of trial and 
fear? Who have stood up more boldly in the red 
field of battle than our Catholic citizens? Let the 
thousand crosses upon our soldiers' graves attest the 
cause for which they died, and which they loved next 
to their faith. We take not from the lustre of any 
whose names are inscribed on the immortal roll of 
fame, when we assert that there are no brighter lau- 
rels than those that deck the brows of our living he- 
roes, no sweeter requiems than those which are sung 
over our honored dead. Pardon us, if we say, there 
are none who love better this land of freedom, there 
are no truer citizens in life and death, than are Ave. 
Our religion makes us devoted to our country and its 
welfare, and we shall abjure our faith before we can 
prove traitors to the Constitution under whose benefi- 
cent light we enjoy the full privileges of Christian lib- 
erty. We beheve that the principles of our creed, 
rightly understood, are even necessary to the perma- 
nence of institutions like ours, which can only stand 
upon the strong and immovable foundations of true 
morality, a morality which has God for its author, 
speaking harmoniously by reason and by revelation. 

The future will test the truth of our convictions. — 
As to progress in science and art, and advance in all 



41 

that enriches human life, we may challenge the rivalry 
of those who differ from us. We do not consider the 
researches of modern philosophy, nor the inventions of 
the nineteenth century, as the great end of man, nor as 
commensurate with his dignity as an immortal, intelli- 
gent agent. " What shall it profit a man if he gain the 
whole world and lose his own soul." Yet are we most 
anxious to aid any search after knowledge, any pro- 
gress in art. Surely we need hardly appeal to Catho- 
lic lands which have raised such mighty trophies of 
genius, nor to the cradles of music, and painting, and 
sculpture. Our religion, with its grand esthetic beau- 
ty, is the mother of all that is high and holy in the 
heart, the inspirer of those supernatural impulses 
which make the painter and the poet. 

Only in one thing can we admit no progress. In 
the faith which we received from God we can allow no 
improvement. Man, with all his mightiest struggles, 
can never be so wise as when he listens obediently to 
the divine voice. There, from the great fountain of 
truth, shall he learn true wisdom. Thus, and thus alone, 
shall he ascend above his own plane, and converse 
with angels and the spirits of the just made perfect, 
thus approach the infinite source of light. Change in 
faith is the denial of truth revealed. It is to affirm 
that God has never really spoken ; for with increasing 
light God can never contradict himself. It is to 
throw man back upon the natural order, and to con- 



42 

sign him to the misery and darkness of skepticism. 
This is eminently progress backward. Man may move 
forward in his own order. Wlien God speaks, the 
shadows of doubt must flee away from the true mind. 
The charge, therefore, that we wish to keep our 
people in ignorance, and refuse them freedom of 
thought, is surely only the murmur of an unenlight- 
ened or unfair adversary. Sometimes in even great 
minds the dark lines of prejudice make fearful deform- 
ities, and give birth to many misrepresentations. Let 
us be just to others. Let the golden rule be our un- 
varying law. "Do to others as you would that they 
should do to you." Why are we anxious for schools 
and colleges, and all establishments that may edify and 
improve mankind ? Why do so many of our fold 
forsake all worldly ties, and devote themselves to the 
instruction of the ignorant, without even the compen- 
sation of earthly reward? We say to the fair and 
enlightened people of this country, "help us in the 
work of education, grant us what we ask, and we 
place our judgment in your hands." "Come to our 
schools and see if, while we teach religion and charity, 
we put any shackles on the intellect, or forbid the 
freedom of thought." Nowhere is there greater free- 
dom than within that vast communion where the lines 
of faith and opinion are clearly drawn. We are not 
free to question our faith, neither is any man at liberty 
to deny the veracity of God. That the truths of Oath- 



43 

olic faith have been revealed by heaven, we stand 
ready to prove by all fair arguments in the lists of 
honorable controversy. We admit every possible dis- 
cussion upon the evidences of our creed, upon the ex- 
trinsic credibility of our doctrines. Here is the point 
of departure between our system and that of many of 
our countrymen. We demand rigid proof of the 
evidence on which we rely ; but once admit a revela- 
tion ; and liberty to doubt what the Most High declares 
is no freedom, but slavery and ignorance. It seems 
to us that there are no more heavily manacled intel- 
lects than some of those who call themselves the cham- 
pions of modern thought. For when the clear light of 
faith is withdrawn, the benighted traveler will follow 
every ignis fatuus that gleams in his dreary way. 
Would that we could remove this misconception from 
the minds of men. Freedom of thought in its own 
proper sphere is the peculiar glory of the Catholic re- 
ligion. Witness the mighty reasoners and thinkers of 
our theological schools. Where are their equals? 
Every member of our communion, from the humblest 
layman to the highest ecclesiastic, enjoys the most per- 
fect liberty, — the true liberty — the liberty of the 
children of God, such freedom, only in our degree, as 
crowns the blessed in heaven where they see face to 
face the ineffable, uncreated truth. 

There are no demagogues with us to lead away a 
multitude who han^* on the lips qf a preapher, an4 



44 

make him their oracle. Talent, zeal, piety, all have 
their noble career in our fold. The Church has a field 
for every high impulse, a home for every generous 
heart. The banner of self-sacrifice goes before her 
armies. It is the standard of the cross. But when 
human pride perverts the gifts of God, and individuals 
rise to seek themselves, and not the bounteous Author 
of all good, they fall from their high place, like lead 
in the waters, and are soon forgotten. We Catholics 
have no leader but Christ, and when we obey the 
Church and the Sovereign Pontiff, who rules the flock, 
it is for the sake of Him, who is our incarnate God, 
whom we know to be the light of the temple which 
his hands have built, the source of solidity to the rock 
on which he founded the edifice of Christian truth. 
"Heaven and earth shall pass away, his words shall 
abide forever." 

Here, then, we rest our argument. We submit it 
to the fair and candid minds of American citizens. 
Let it not be said that we shall be met by prejudice, 
and the clamor of a thousand false accusations, which 
have been again and again refuted. The "No Popery " 
cry cannot be raised here again. The great American 
public will not bear it. The day when an honest plea 
for right can be refused an audience has passed away. 
The people of this country will weigh in candor all our 
reasonings, and ere long will be convinced of the 
justice of our cause. Great and mighty is truth. It 
must prevail. 



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Dear Father Hecker : 

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whole scope and spirit which has not my hearty approval. The want of some such 
periodical is widely and deeply felt, and I cannot doubt that the Catholic community 
at large will rejoice at the prospect of having this want,yf not fully, at least in 
great measure, supplied. 

With the privilege which you have of drawing on the intellectual wealth of Catho- 
lic Europe, and the liberal means placed at your disposal, there ought to be no 
such word as failure in your vocabulary. 

Hoping that this laudable enterprise will meet with a well-merited success, and 
under God's blessing become fruitful in all the good which it proposes, 

I remain, Rev. Dear Sir, very truly, your friend and servant in Christ, 

t JOHN, Archbishop of J^ew York. 

Copy of Letter from Cardinal Barnaho. 

Eome, September 3, 1865. 
Rev. Father : 

I have heard of the publication of The Catholic World with great satisfaction. I 
anticipate for it a complete success. There are so many periodicals in our day oc- , 
cupied in attacking the truth, that it is a source of pleasure to its friends when the 
same means are employed in the defense of it. I return you my thanks for the at- 
tention paid in sending me The Catholic World. I pray the Lord to preserve you 
many years. Affectionately in the Lord, 

ALEXANDER, CARDINAL BARN ABO, Prefect of the Propaganda. 

Rev. I. T. Hecker, Superior of the Congregation of St. Paul, New York. 



Forms a double-column octavo Magazine of 144 pages each number, making two 
large volumes, or 1728 pages, each year, and is furnished to subscribers for 

FIVE DOLLARS A YEAR, INVARIABLY IN ADVANCE. 
SINGLE COPIES, FIFTY CENTS. 
Postage, thirty-six cents a year, payable quarterly in advance at the office where 
the Magazine is received. 
All remittances and communications on business should be addressed to 

liAWRENCE KKHOK, General Agent, 

Xhe Catholic JPublication Society, 
P. 0. Box 5,396. No. 126 Nassau Street, New York. 

For Sale at ROBERT CODDINGTON'S Book Store, 366 Bowery, N. Y. 



JUST PUBLISHED. 
THE ILLUSTRATED 



tfittlmlk ^Jtmil| J^lmi«m<: 



X O "Z 



CONTENTS. 



Cycles of Time and Church Days. 

The Four Seasons. 

Morning and Evening Stars. 

Eclipses, Aatrouomieal and Chronological Notes. 

I'ostage. 

Stamp Duties. 

Days of Obligation. ^ 

Fast Days of Obligation. 

Abstinence Days. 

The Christian's Memento. 

The Value of Foreign Money in U. S. Gold. 

Distances from New York to Important Cities 
and Towns in the United States. 

Names omitted in List of American Saints in 
Catholic Family Almanac for 1869. 

Calendars. 

Letters Apostolic of His Holiness Pope Pius IX., 
by which the Ecumenical Council is Pro- 
claimed. 

Letters Apostolic of His Holiness Pope Pius IX. , 
to all Bishops of Churches of the Eastern 
Rite not in Communion with the Apostolic 
See. 

Letters Apostolic of His Holiness Pope Pius IX , 
to all Protestants and other nonCatho- 
lics. 

The Catholic Church, giving the number of Car- 
dinals, Archbishops, and Bishops in every 
country in the world. 

Table of Ecumenical or General Councils. 

Chronological Table of the Roman Pontiffs. 

Convent of St. Teresa, Seville, Spain. Illus- 
trated. 

The Church in Russia and Poland. 

TheUniled States. 

Newgrange Mound or Cairn, Ireland. Illus- 
trated. 



Religious Statistics of Paris. Two Illustrations 
of Chur.hes. 

Old Catholic Names Perverted. 

Death of St Lawrence O'TooIe. Illustrated. 

How they Married Slaves in New England. 

A Christmas Cradle Song. Illustrated. 

Seville, Spain. Illustrated. 

The Church if St. Doulough, near Dublin, Ire- 
land. Illustrated. 

Ellen's Dream. Illustrated. 

Husband and Wife. 

Sunday Schools and Night Schoo's. 

Death of Archbishop Pluuliett. Illustrated. 

Mosque at Cordova, Spain. Illustrated. 

Old St. Peter's Church, Barclay Street, New 
York. Illustrated. 

Sayings of the Fathers of the Desert. 

The Irishman and the Know-Nothing. 

St. Columba and the Stork. 

An Ancient Font at Kilcarn, Ireland. Illus- 
trated. 

The Minister and the Barber. Illustrated. 

Trim Castle, County Meath, Ireland. Illus- 
trated. 

The Alcazar, Spain. Illustrated. 

A Catholic Almanac in ieS6. 

Blarney Castle. Illustrated. 

Mary and the Deacon. Illustrated, 

Sacred Ambition. 

St Columba and the Old White Horse. 

Christopher Columbus. Illustrated. 

St. Brendan and the Discovery of America. 

The Terrace and Lake, Central Park, New York 
City. Illustrated. 

Evenings at Beech Cottage. Illustrated. 

The Farmer and the Colporteur. Illustrated. 

Little Things, etc. 



J6®" Canvassers or Booksellers wishing a sample copy, can 
have it sent by mail on receipt of twenty cents- 

Single Copies $ 25 

One Dozen Copies 2 SO 

One H^undred Copies IG 00 



The Catholic Publication Society, 

LAWRENCE KEHOE, General Agent, 
136 Nassau Street, New York. 

For Sale at ROBERT CODDING-TON'S Book Store, 366 Bowery, N. Y. 



JUST p»ublish:e]3. 



CHRIST AND THE CHURCH. 



Delivered in St, Ann's Ohurcli, Eighth Street, New York, 

DURING 

THE SEASON OF A.DVE1VT, 1S60. 

By the Rev. THOS. S. PRESTON. 

One Vol., l2mo - - - - $1.50. 

This volume is an important addition to American Catiiolic literature. It 
■contains a series of five Lectures, respectively entitled : The Plan of Redemp- 
tion; The Office of Jesus Christ; The Office and Nature of the Christian 
Church; The Catholic Church the Church of Jesus Christ; and Protestant- 
ism a False Gospel. These Lectures embody some of the best and most con- 
vincing arguments in favor of the Divine origin of the Catholic Church, and 
her mission to teach all nations. The volume is handsomely bound and neatly 
printed. — Western Catholic. 

A BEAUTIFUL ILLUSTRATED BOOK, 



The life, Passion, Death, and Resnrrection 

OP 

OUR LORD JESUS CHRIST; 

Being an Abridged Harmony of the Four Gospels, in the Words of the 

Sacred Text. 

EDiTED BY THE REr. HENRY FORMBY. 

With over 70 entirely neiv Engravings on Woodf from Original Designs. 

One Vol., l2mo - - - - $1. 

Mr. Formby, well known as a distinguished Oxford convert to our holy 
faith, has rendered good service to Catholic literature. This new Life of 
Christ, illustrated by an entirely new series of engravings on wood, from the 
designs of first-class artists, is an invaluable contribution. Almost every page 
has its illustrations from classic models. The story of our dear Lord's wonder- 
ful life of love, and prayer, and sacrifice, is told almost in Scriptural language, 
so that young readers will be made familiar with Scriptural phraseology as 
well as narrative. Every Catholic family ought to have this beautiful little 
volume. — New York Tablet. 



THE CATHOLIC PUBLICATION SOCIETY, 

LAWRENCE KEHOE, General Agent. 
126 Nassau. Street, New^ York. 

For sale at ROBERT CODDINGTON'S Book Store, 366 Bowery, N. Y. 






i 



THE CATHOLIC VIEW 




PUBLIC SCHOOL QUESTION. 




umu, 



Delivered in the Hall of the Cooper Institute, 



SUNDAY EVENING, JANUARY 16, 1870. 



THE REY. THOMAS S. PRESTON. 



i^to |0rk: 

Robert Coddington, Publisher, 366 BoAvery. 

18 7 0. 




I 









OLD-ESTABLISHED 

CATHOLIC PUBLISHING HOUSE. 



T. W. STROJVG, 

LATE 



EDWARD DUNIGAN&BRO., 



599 BR.O.AnDV^T'.A.^S'. 



JUST runLTSHET). 
A NEW AND l.MPIiOVKD KDITION OF 

HAYDOCK'S FAMILY QUARTO BIBLE. 

Tlie most complete and cheapest book published in the English language. Illus- 
trated with .a handsome colored frontispiece, and line new steel engravings, having 
the approbation of His Holiness Pope Pius IX., and tlie Archbishops and Bishops of 
Eurojic and America. Sold in numbers, twenty-six parts, at 50 cents each, and 
bound in fine morocco, from $18 to $.50. Fifteen numbers now ready. 

Among my publications are the following: 

Douay P.ible, 'oyal 8vo, from $2.50 to %V1, Life of Blessed Virgin (Gentilluci). 
Sold in numbers, twenty parts, at 2 i cents each ; also bound, from $7.50 to $20. 

PRAYER-BOOKS. 

St John's Manual, from $1 50 to $.50 00 Daily Piety, Flowers of Piety, and 



Ursuliiie " 75 to 50 CO 

Serapliic " 75 to 10 00 

Crown of .le^us 1 60 to 10 0) 

Mission Book, 18mo 75 to 10 00 

" " •J4rao CO to 20 00 

Manual of Children of Mary . . . . 50 to 20 00 

KeyofHeaven 60 to 40 00 

Catholic Piety 60 to 30 00 



Devout Manual,. 32mo % 30 to $J5 00 

Chilli's Catholic Piety, Catholic 
PdcUet Companion, Mass and 
Vespeis, Pocket Catholic Manu- 
al 25 to 75 

Paradies-Gartlein (German) 50 to 6 00 

El di Amenta (Spanish) L'Ange 
Conducteur (French) , Weg zum 
Himmel (German) 75 to 6 00 

SCHOOL-BOOKS. 

Christian Brothers' First, Second, Third, and Fourth Readers ; Cannon's and Car- 
penter's Spellers; History of United States (Shea); History of Modern Europe 
(Shea); Outlines of History (Grace); Bible Hi-tory (Challoner's); Catholic School 
Book ; Universal Reader and Lessons for Young Learners, Nos. 1 and 2 ; Walker's 
Dictionary (Davis's stereotyped edition); Cathulic Primer. 

CATECHISMS. 

Poor Man's, Doctrinal, Douay, Butler's, Small (Dubois), and Spanish. 

A l.irge and varied collection of Religious and Miscellaneous^ Books, some of which 
are the following: 

Glories of Mary, Devout [nstructions (Goffine); Golden Book, Sdiniid's Tale.s, 
Keatini's History of Ireland, Moore's History of Ireland (2 vols.). Life of Blessed 
Virgin Mary (Or-ini); New Testament, Following of Christ, etc., etc. 

Just Published. — Tlie King's Daughter. By Madeleine Vere. 

flS- I would most respectfully solicit the attention of the Most Reverend, Right 
Reverend, and Reverend Clergy, Religious Institutions, Schools, Academies, and 
Trade in general, to the liberal discounts given by this House, and shall be happy 
to furnish all orders with promptness and dispatch. 

T. W. STRONG, 

LATE 

EDWARD DUNIGAN ^ BRO., 
599 Broadway. 

JSS- SEND FOR A CATALOGUE. 
For sale at llOBERT COD DING-TON' 3 Book Store, 366 Bowery, N. Y. 



ROBERT CODDINSTON'S 

il,@af Catkoli® PmUltatitm 

BOOK STORE/ 

366 Bowery^ one Door above Fourth Street , 
N E W Y O R K. 



The Works of the Rev, Thomas S. Presloo, 

Christ and the Church. Advent Lectures, 1869 Price, $1 50 

Reason and Revelation " 150 

Sermons for the Principal Seasons of the Year " 2 50 

Christian Unity " 1 50 

Tie &£k of ttie CoTesasts 



OR, 

A Series of Sliort Discourses 

UPON THE 

Joys, Sorrows, Glories, and Virtues of the Ever 
Blessed Mother of G-od. 

The Rev. Author puts forth this little book with a sincere desire to aid in the 
salvation of souls. He hopes to reach some hearts by the simple tale of Mary's 
Joys and Sorrows, and to beget in them a true love for virtue. The chapters 
have been so arranged as to be suitable for the month of May, the first chapter 
being designed for the last day of April. 

18mo, 251 pages, liandsome cloth binding. Price, 60 cents. 



VERY CHEAP. 



BOOKS, PICTURES, AND MEDALS, 

S\iital>le for Sianday School Pr-esents, very cheap. 



THE BATTLE FIELDS OP IRELAUD, 



Limerick and Athlone, Aughrim and the Boyne. 

12mo, 323 pages, handsomely bound in green cloth. Price, $1.50. 

3477-2 



